Baba
Qualification to teach others
Namaskar,
Here Baba points out some of the very key elements for leading a spiritual life and being capable of guiding others.
http://anandamargauniversal.blogspot.com/
Baba says "A genuine spiritualist will have to establish a relation of love with Parama Purus'a. Those who remain oblivious to this truth become unsuccessful in their mission." (1)
No complexes in spiritual life
Ananda Marga scripture says, "Tasmin ham'so bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy."
Prthagátmánam' preritáram'ca matvá.
"There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one's birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one's birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms." (2)
Real yoga: spiritual unification
Ananda Marga ideology guides us, "The real spiritual unification is defined as Sam'yoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. "While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?" This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa." (3)
Ananda Marga philosophy says, "Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one's individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma." (4)
One must know Him within
Taraka Brahma says, "Try, O sa'dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him." (5)
Ananda Marga ideology says, "The Entity whom you are trying to attain – Parama Purus'a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you."
"When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap."
"Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright." (6)
In order to teach, one must practice
Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instructions for dhya'na will be hazy and confusing. Those who do not practice dhya'na in their practical life cannot guide others.
http://anandamargauniversal.blogspot.com/
Baba furthermore tells us in different discourses that "A'caran'a't Pa't'hyet Yah Sah A'ca'ryah".
Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary.
Ananda Marga ideology says, "Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas."
"Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words."
"In every period of history, some people are heard saying: "Today's society is ruined, the people degenerated. Life was better in the old days." The same view is expressed in every era. Have human beings really lost their humanity? Don't they hold the highest position in the evolution of living things?"
"All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility." (7)
Namaskar,
in Him
Sudha’ nidhi
References
1. Subhasita Samgraha - 11, 'The Path of Salvation'
2. Ananda Vacanamrtam - 5, The Social Order and Superiority and Inferiority Complexes
3. Subhasita Samgraha - 11, The Path of Salvation
4. Ananda Marga Philosophy in a Nutshell - 4, Bhakti and Krpa
5. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 2
6. Ananda Vacanamrtam - 23, Your Personal Relationship with God
7. Ananda Vacanamrtam - 31, Conduct of Acarya
* * *
The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
* * *
== Section 2: Important Teaching ==
What is ekendriya siddhi
Ananda Marga ideology states, “एकेन्द्रिय :- अनाहत-चक्र cross कर जाने से मन में किस प्रकार का परिवर्तन आ जाता है ? किसी particular ग्रन्थि, particular वृत्ति, particular इन्द्रिय पर control आ गया, मगर और-किसी वृत्ति वा ग्रन्थि वा इन्द्रिय पर control नहीं आया—इसको कहते हैं ‘एकेन्द्रिय’; यह third stage है ।
[उदाहरणार्थ] “लोभ एक दम नहीं है, कभी एक पैसा घूस नहीं लेता है, किन्तु बहुत क्रोधी है ।” “क्रोध नहीं है, बहुत कामुक है ।” अर्थात् एक वृत्ति नहीं है, एक वृत्ति ख़ूब है—यह है, एकेन्द्रिय । अथवा “घूस भी नहीं लेता है, बहुत सज्जन है, किन्तु मद्द है, अहङ्कारी है, घमण्डी है”—ऐसा तुम लोग देखोगे । तो यह है एकेन्द्रिय ।” (1)
Here is an English summary of Baba’s above Hindi teaching where He is giving the following ideas.
Ananda Marga ideology states, “एकेन्द्रिय :- अनाहत-चक्र cross कर जाने से मन में किस प्रकार का परिवर्तन आ जाता है ? किसी particular ग्रन्थि, particular वृत्ति, particular इन्द्रिय पर control आ गया, मगर और-किसी वृत्ति वा ग्रन्थि वा इन्द्रिय पर control नहीं आया—इसको कहते हैं ‘एकेन्द्रिय’; यह third stage है ।
[उदाहरणार्थ] “लोभ एक दम नहीं है, कभी एक पैसा घूस नहीं लेता है, किन्तु बहुत क्रोधी है ।” “क्रोध नहीं है, बहुत कामुक है ।” अर्थात् एक वृत्ति नहीं है, एक वृत्ति ख़ूब है—यह है, एकेन्द्रिय । अथवा “घूस भी नहीं लेता है, बहुत सज्जन है, किन्तु मद्द है, अहङ्कारी है, घमण्डी है”—ऐसा तुम लोग देखोगे । तो यह है एकेन्द्रिय ।” (1)
Here is an English summary of Baba’s above Hindi teaching where He is giving the following ideas.
Ekendriya: What kind of change comes in the mind after crossing the anahata cakra? When a particular cakra, a particular instinct, a particular indriya, is controlled, but no other instinct, or cakra, or indriya, is controlled – this is called ekendriya; this is the third stage. For example: “He is not greedy at all and never takes a penny as bribe, but he is very short-tempered.” Or, “He is not short-tempered, but very lustful.” That is, there is control of just one instinct, while other instincts are very much active – this is ekendriya. Or, “He does not take bribes, is very gentle, but is arrogant, egoistic, and full of vanity” – you will see this in society. This is ekendriya.
Note: In the stage of ekendriya, the person has one instinct well-controlled, while all of the other indriyas (motor / sensory organs) and / or instincts are not properly controlled. Rather, the person is prone to indulgence in those other arenas.
Reference
1. Subhasita Samgraha - 28, Pure, साधक और साधना/ sadhaka and sadhana, PD #14
== Section: Important Teaching ==
Note: In Baba’s Hindi teaching from ज़िद चाहिए, Zid Ca'hiye, V24-07, Baba is giving the example of a few hypocritical political leaders. In particular, Baba is recounting the tragedy of the Jamalpur earthquake of 15 January 1934. So many people were buried under the debris and rubble of collapsed houses. Some were dead and some were alive, crying out for help. Sincere local volunteers and neighbors were trying hard to remove the debris and rescue the victims / survivors. In the meantime, a few political leaders came with a cameraman. Those politicians borrowed spades and shovels from volunteers and posed for photos as if they were trying to dig out survivors etc. Immediately after the photo was taken they walked away. That is the eyewitness account Baba is giving in this Hindi teaching.
Only hypocrites make this type of fake show; Ananda Margiis should never conduct themselves in this way. In the life of an Ananda Margii, sincerity is the beginning, sincerity is the middle, and sincerity is the end. The main quality of a sadhaka is sincerity - no hypocrisy.
Reference
1. ज़िद चाहिए, Zid Ca'hiye, V24-07
== Section 3: Links ==
Other topics of interest
